The Paraphrase of Erasmus Roterdame upon the Epistle of saint Paul unto his disciple Titus. lately translated in to englysshe and first a goodly▪ prologue  
¶ Cum privilegio Regali.  
johan Byddell.   

vered his old brightness/ & shineth so abroad now/ that even they whose inward eyes be blinded with false persuasions of man and covetise & vayneglorye perceive a twynkeling of this light. For they can not deny but that they have erred in many things and were fer wide fro the square/ how loath so ever they be to hear it of say men/ or of such as being good priests/ would fain call them again to his doctrine/ who alone is the way/ the troth & life. And what can be a more evident token of the high indignation of the godhead against the church of Rome, then that this Pharaoh and all his egyptiens be so hardened in their hearts, that they will in no wise receive the truth & doctrine of him whose followers they profess themself to be. Of whom may full well be affirmed the words of the prophet David. Eyes they have/ & shall not se. Eeres they have, and shall not hear. wherefore no marvel/ for they are so drowned in the desires of worldly worship, that where as they should say with the apostles to Chryst, Marci. x. lo we have left all/ & have followed the/ they can not say (if they shall not lie) but the clean contrary/ that they forsake nothing/ but catch all to themself and forsake him. wherefore the same prophet David fearing this displeasure and great anger of god fallen upon the papists/ and desiring the grace showed now to us/ prayeth on this wise. Lord make thy ways known to me/ & teach me thy paths. And why prayeth he so▪ For as he writeth in an other place. Cursed be they good lord that serve from thy commandments. Now who swerveth more from the commandments of god/ than he which taketh upon him to be an herds man/ and a feather of Crystes sheep/ & driveth them away from their meet/ nor playeth the good & just husband of god's house/ sowynge spiritual things & reping therefore carnal, but he repeth carnal thiges/ for the sowing of the unthrifty cockle of most foul and abominable errors/ and seducing the people of god after his most detestable lusts. which word good redar I would not that thou shouldest think to be spoken generally of all spiritual men. For there are among them thanked be god hyely therefore, men endued with great cunning/ wisdom/ & virtuous living. whose works according to the commandment of the gospel, do shine afore all men to the glory of the father of heaven. Again thou must not so interpret my sayings as I should think it unlawful for the clergy to have any possessions at al. Luc. x. every workman saith Chryste is worthy to have his wages. And the apostle writing to the Corinthyens saith/ who is he that serveth in war at his own cost? who planteth a vine and eateth not of the fruit thereof? who feadeth a flock and eateh not of the milk of the flock? But I meaned of such as have possessions & dominions more like to kings & emperors then spiritual fathers. not noryshing with them preachers of god's word and their needy brethren, but for preachers of Crystes laws/ they fede such as preach their decrees. And then the like Annas/ Cayphas/ joens and Alexandre/ of whom mention is made in the acts of the apostles forbid men to speak or teach in the name of jesu/ for they will not have his gospel taught nor spoken of, which Christ would have preached upon houses. To rede the new testament with them is heresy, which is no thing else save Chrystes words & his disciples. And for nourishing of poor folk, they maintain other, little or nothing regarding them that they should regard/ but even pass them by/ as our lord mentioneth in the gospel of the priest & Levite/ that were moved with no pity to succour the man that say in the way rob & wounded. Against such priests/ and all such as by feigned holiness and hypocrycy seduce god's people from his teaching & the instructions of his apostles to their feigned dreams. Against them, crieth scripture in many places. Hark what Hieremie writeh in the .xxiii. chapiter. woe be to sheꝑdes which dysperple & all to tear the flock of my pasture, therefore these words saith the lord god of Israel to sheperdes that feed my people. You have scattered mine herd & thrown them out and not visited them. Lo I shall visit upon you the malice of your studies saith our lord. And Ezechyell in the xxxiiii chapytre. woe be to the sheperdes of Israel/ which did feed themself. Be not herds fed of their herdesmen/ you did eat the milk and with the wools you were covered, & what so ever was fat/ you killed it. But my flock you did not feed you did not consolidate that which was weak/ you healed not that which was syk/ you bond not to gyther that which was broken/ you brought not again that which was abject/ and you sought not that which was lost/ but you ruled them with austerite & power. And my sheep were scattered abroad, because there was no shepherd/ and they were devoured of all the beasts of the field & dysperpled. My herds have erred in all mountains/ and in every high hill/ & upon all the face of the earth my herd hath been all to scattered/ & none there was the would seek them. Therefore shepherds here you the words of our lord. I live says y s lord god. Because that my flocks have been made in to rapine and my sheep to the devouring of beasts of the field/ because there was no shepherd/ nor the shepherds did not seek my flock/ but the shepherds did feed themselves/ & they did not feed my herds/ therefore shepherds hear you the words of our lord. This saith the lord god. Lo I shall require of the shepherds mine herd out of their hand/ and I shall make them to cease that they feed no more my flock/ nor that the shepherds can no more feed themselves. And I will deliver my flock from their mouth/ & it shall be no more eaten up of them. etc. See here most gentle reader the anger of god enydently fallen upon the bishop of Rome's tyranny/ and his adherentes whose proud power daily decreaseth according to the sayings of this prophet/ for their devouring of Chrystes flock. And see also on the other side the great goodness of god toward our Englysshe nation/ which hath delivered us out of his ravening mouth/ and given us our head & herds man our most redoubted sovereign/ whom he hath made the very defender of the faith and an head shepherd to set such herds men under him/ which shall feed us & not devour us. Is not this a great token gentle redar/ that almighty god is well content with this gracious & veray fortunate marriage/ which hath sent us the light of his laws since that time & hath brought us out of the thraldom of ill bishops. And as he made king David keeper of his herd of Israel as it is expressed of the prophet in the foresaid chapiter/ even so he hath by the voice of his people/ chosen our most noble & virtuous king Henry to be head of his English flock, as well in spiritual governance as in earthly dominion. Let here no man mumur as some do yet/ that his grace is elect to be head of the church in his realm/ no further than gods laws do permit/ as who says, there is in that point an obstacle. For why should not by god's law our king and sovereign lord be our head herds man as well as David being a lay prince was head shepehered to his flock of Israel? Now where can any of them find one jot in scripture that proveth their most holy father to be above kings or temporal rulers? peradventure, they will bring forth for them, that Peter said to our lord, lo lord here be. two. swords & thereof infer/ that he & his successors had given to them high power both over spiritual & also temporal. In good sooth this is a jolly small reason and worthy to come out of a profound sophisters mouth, even as who would say. If when the kings grace rideth in to the forest on hunting/ one show him an hart or two, ergo by and by he is chief foster of the hole land. Ad populum phaleras/ as ꝑsius says. Let them blere good silly poor simple folks eyes/ with these gewgaws/ for other men saith their lygyer de main well enough. what says Peter himself doth he ascribe any such power to him or any other of his teaching. Be you obedient saith he to every human creature for our lords sake/ either to the king as most excellent (mark you he calleth kings most excellent, & usurpeth no such title to himself) or to other guides as sent of him. Saint Paul saith that all temporal power is of god/ & he biddeth in divers places to be obedient to temporal princes. Some histories also make mention, that the bishop of Rome took not upon him to be head of the church till the year of our lord. C. x●v. Ergo then if this history be true it is a false tale to say that this double power was given to Peter of god, seeing that neither he nor a dozen more of his successors (granted that he was pope) took it not upon them till one victor waxed so stout/ & yet he usurped no temporal power, how that came in I report me to them. Saint Paul never said of the apostles that they bore any sword, but of temporal princes he said that they hear not a sword without cause. It is meat for us then to give to god that is his/ & to our king that is his. who as thou seest hath the rule over us under god & not the bishop of Rome. And highly we are bound to thank the blessed trinity/ that the eyes of faithful people be uncovered to see the truth. wherefore I confess that I was myself a great while blinded & went aside in the counsel of wicked men. psal. j & stood a long season in the way of sinners/ yea & sat fast in the chair of pestilence. But I thank our blessed saviour which dyverslye calleth whom he life to him/ he hath uncovered mine eyes which were blyndfelde with two foul clouts of ignorance and false persuasion/ & he hath made me have an occasion to look better on his doctrine/ and to perceive the error that I was deceived in/ as Horace saith. specie recti. and thinking there to be right where none was/ & there wrong where the right was. wherefore since as I trust I have escaped the foul storm of false believe. For what shall I call else the trust in Papistical power. I have to the intent to help other set forth in englisshe thept'e of saint Paul to his disciple Tyte which teacheth how moche and how straightly we be bound to obey next God our king & sovereign lord. For as he writeth in the. twelve. chapiter to the Romans/ who resisteth against them resisteth against the ordinance of god. And who resist against god's ordinance, they purchase their own damnation. Again if chrysten men be bound to obey their princes though they be miscreauntes, how moche more be we bound to obey our most virtuous & christian king & lord/ which so diligently laboureth with all his hole intent to have us the veraye sheep of Chrystes fold and to deliver us also/ from the danger of ravening wolves. wherefore no doubt but god of his goodness will long preserve him & defend him from his enemies. Beside this epistle showeth every man both spiritual and temporal, how he aught to use himself, that he may after this life be pertener of that life/ whereunto we are all bought/ & shall if we live well not fail to come to, not by pardons bought from Rome/ but by the merits of Chrystes passion. wherefore I with hole heart and mind beseech the good redar if thou find any fruit herein/ as no doubt but y● shalt, and that largely/ endeavour thyself as near as god will give the grace to live according to saint Paul's doctrine, & next to pray the blessed trinity to grant me his grace to leave from hens forth the blindness of sin and to live after the laws of god & my prince. And to th'intent thou shalt the better perceive what this holy apostle hath written: I have added to/ the paraphrase of Erasmus which shall make all thing plain to the. The grace and peace of God be with the and me and all good chrysten people. Amen.   

The Epistle of Paul unto Tytus.  

Paul the servant of God and an Apostle of Ihesu Chryste: to preach the faith of gods elect/ and the knowledge of the truth/ which truth is in serving god/ in hope of eternal life/ which life god that cannot lie/ hath promised before the world began/ but hath at the time appointed opened his words by preaching/ which preaching is committed unto me, by the commandment god our saviour, to Tytus his natural son in the comen faith. Grace/ mercy/ and peace from god the father/ and from the lord jesu Christ our saviour.  
For this cause left I y● in Crete, that thou shouldest perform that, which was lacking and shouldest ordain senyours in every city as I appointed the/ if any be such as no man can complain on/ the husband of one woman, having faithful children/ which are not slandered of riot/ neither are disobedient. For a bishop must be such as no man can complain on as it becometh the minister of god/ not stubborn, not angry/ no drunkard/ no fighter/ nor given to filthy lucre/ but herberous/ one the loveth goodness/ of honest behaveour/ rygtuous, holy/ temperate/ and such as cleaveth unto the true word of doctrine/ that he may be able to exorte with wholesome learning/ and to ymprove them that say against it. For there are many disobedient/ and talkers of vanity, and disceyvers of minds, namely they of the circumcision, whose mouths must be stopped which pervert hole horses teaching things which they aught not because of filthy lucre. One being of themselves which was a poet of their own, said. The Cretayns are always liars, evil beasts, & slow bellies. This witness is true/ wherefore rebuke them sharply/ that they may be sound in the faith/ and not taking heed to jews fables, and commandments of men, which turn from the truth. Unto the pur/ are all things pure/ but unto them that are defiled/ and unbeleving is nothing pure, but even that very minds & consciences of them are defiled. They confess that they know god/ but with deeds they deny him/ & are abominable/ and disobedient/ & unto all good works dyscomendable.   

The second chapytre.  
BUt speak thou that which becometh wholesome learning/ that the elder men be sober, honest, discrete, sound. in the faith in love and patience And the elder women like wise that they be in such raiment/ as becometh holiness/ not false accusers/ not given to moche dryn king/ but teachers of honest things/ that they nurter the young women for to love their husbands/ to love their children/ to be of honest behaveour chaste/ huswyfely/ good and obedient/ unto their own husbands, that the word of god be not evil spoken of. Young men like wise exhort that they be of honest manets. Above all things show thyself an insample of good works in the doctrine show uncorruptio/ honesty & the wholesome word/ which can not be rebuked/ that he which withstondeth may be ashamed/ having nothing in you that he may dispraise. The servants exhort to be obedient unto their own masters/ & to please in all things, not answering again, neither be pickers, but that they show all good faithfulness that they may do worship to the doctrine of god our saviour in all things. For the grace of god that bringeth health unto all men: hath apered and teacheth us that we should deny ungodliness/ and worldly lusts, and that we should live honestly, tyghtuously/ and godly in this present world, looking for that blessed hope and glorious apering of the mighty god/ and our saviour jesu Christ, which gave himself for us/ to redeem us from all unryghtuousnes/ & to pourdge us a peculyer people unto himself/ fervently given unto good works. These things speak/ and exhort, & rebuke with all commanding. See that no man despise the.   

The third chapytre  
Warn them that they submit themselves to princes & such as have power over them to obey their commandment/ that they be prompt unto all good works, that they speak evil of no man/ that they be no fyghters/ but soft/ showing all meekness unto all men/ for we ourselves also were in times past, unwise, disobedient/ deceived/ in danger/ to lusts and to divers manners of voluptuousness/ living in malycyousnes/ and envy, full of hate hating one another. But after that the kindness/ and love of our saviour to manward apered not of the deeds/ of righteousness which we wrought/ but of his mercy he saved us, by the fountain of the new birth & with the renewing of the holy ghost/ which he shed on us abundantly through jesus Chryst our saviour/ that we once justified by grace/ should be heirs of eternal life/ through hope. This is a true saying. ¶ Of these things I would thou shouldest certefy/ that they which believe god, might be stodiouse to go forward in good works. These things are good & profitable unto men. foolish questions and genealogies and brawlings and strife about the law avoid, for they are unprofitable/ superfluous. A man that is the auctor of fectes after the first & second admonition avoid him/ remembering that he that is such is perverted and sinneth/ even dampened by his own judge meant. when I shall sand Artemas or Tichicus be diligent to come to me unto Nycopolys. For I have determined there to winter. Bring zenas the lawyer & Apollo's on their journey diligently/ that nothing be lacking unto them. And let ours also learn to excel in good works as farforth as need requireth/ that they be not unfrutfull. All that are with me salute the. great them that love us in the faith. Grace be with you all. Amen. written from Nicopolis a city of Macedonia.    

Here beginneth the Paraphrase of Erasmus of Roterdame upon saint Paul's Epse to his disciple Tytus.  

I Paul myself the sworn servant and obeyer/ not of Moses' law as I was one's/ but of the law of god the father/ and Ambassador of his son jesu Chryst. Of the which mine ambassade or commission the hole effect is this, that such as god hath elect to evangelical health/ them I should exhort and call/ not to the observation of the old law/ or to put their trust in their works/ but I must move them to faith/ which only openeth to all men the entering to everlasting life/ through the free goodness of jesu Chryste.  
And my commission is not to call them to faith only/ but also to the knowleg of truth which among the gentiles was overheaped & dolven in the imaginations and feigned Inuentyons of worldly wisdom. And among the jews it was had in shadows & wrappinges of figures. I am encharged I say to call men to the knowledge of truth/ not that which the philosophers of this world do teach/ disputing on the causes of natural things/ but to the knowledge of the truth, which compendiously showeth in what things true chrysten living is set/ whose end and reward is everlasting life/ following after this short life that we lede here in this world, which everlasting life all good and godly livers aught with the more trust to hope for/ in how so ever great tribulations and evils of this world they be. first by cause he that promised them this life everlasting was not a man that might both be deceived himself, and also deceive other/ but it was god hynselfe/ which as it can not be choose/ but he must needs abide still god/ so can nothing surely proceed from him/ but the mere truth. And again because this that he promised, he did not promise it by chance, or now of late/ but afore that the world was made it was fixed & fully determined by the divine and unchangeable decree of his mind to do that which he now doth. There is no new thing come to his purpose/ but that thing which for secret causes only known to the godhead he would have hitherto covered and hid/ that would he have opened to all the world at this time which by his everlasting wisdom he had afore appointed to this business. Nor he would not that there should be only showed to the jews a dark shadow of the figures of some blind thing and hard to be discussed/ but his will is to have a plain truth to be made open by the open & plain preaching of the gospel to all men, without any diversity either of nation or tongue. This is the sum and hole effect of the doctrine of the gospel/ the preaching whereof I have not taken upon me of mine own head/ but it was committed to me and not by men/ but by our saviour god/ who not only called me to the occupying of an apt'es room and offyce/ but also he enjoined it me/ yea & so he charged me therewith/ that it was not lawful or free for me to say nay to that which he commanded me to do/ which words I have spoken to th'intent that no man should think mine authority to be ●yhgt/ or else their authority/ whom I have put any where i my stead. I therefore the same Paul being in such authority do write this letter to Titus my true and natural son/ not by bodily generation but by the seed of faith, which I have so shed in to him and in the which he so well resembleth me/ that I seem to be renewed in him like as a father is in his own natural son. To him I whissh that there may come grace and peace from him/ from whom all very goodness doth come/ that is to say from god the father and his son jesu Chryste the only author of our health. For in such riches, as grace, & peace are, my desire is to have my children made rich. But to speak now to the my son Tytus, sith I did know right well the nature of this Ilonde/ and again I did not doubt but that they had need of a faithful and diligent creanser or overseer/ I have for that cause left the in Crete as representing mine own person, because that the business of the gospel calleth me to other places/ that such things as have there begun to be corrected by me/ thou as my deputy may make make an end of them. And because that thou alone art not able to overloke so many cities as this He is replenished with/ thou shalt ordain in every city an head priest or bishop as I when I depted did did the/ But beware that thou admit no man to so high an offyce without great discression/ for he must be a very proved man to whom thou shalt betake this charge/ and not all only of a known and testified honesty/ but also he must be clear from all suspicion of any manner of fault what so ever it be. Such a bishop or overseer to thent ent that thou mayst the better and surelyer those out/ I will set him forth by certain signs/ yea and in manner paint him to the. If thou know any man to be of such manners & that upright living/ that no fauth can provable be laid to him. If any man being content with one matrimony give no token of unchaste living/ if he have children so instruct and brought up, that not only in the knowlaiging of Chrystes faith/ but also by the innocency of their living they show themself to be chrysten men/ that is to say not ill named for riot, as the common sort of young men be/ nor disobedient to their father and mother. For he that shall be counted worthy to be a bishop must be so far wide from all vice & beside that fro the suspicion of any vice/ that he must mark that he not only keep his own honesty/ but also of all his household, for the faults of the children are wont commonly to be reproached to the fathers & mothers. Now what soever hurteth the good name of a bishop/ it turneth to the slander of the gospel of Chryste. It is necessary therefore that he which in a manner standeth in god's stead/ and to whom the treasure of the teaching of the gospel as to a choose dispenser thereof is committed be in all points without blame/ and a great way from the vices of them which commonly here offycies/ that they which be under him, may be under him willingly, and with all the heart in their body. He must look upon nothing but the soul health of the flock that is betaken to him/ he must study to amend and not to oppress/ to teach not to compel, to lede & not to draw/ he must persuade rather than calling for duty/ he must overcome more by benefits and sufferance/ than by lordlynesse and by spirit. He that shall occupy this room I say must not be stubborn/ 〈◊〉 angry/ nor hasty in speaking/ 〈◊〉 ●hich things men will sooner withdraw their hearts then follow any doctrine, he must also in any wise beware of covetise and gaping after lucre for that thing is vile and pestilent in any say office, & much more to be abhorred in a bishop or any spiritual man. For he that is infect with the vice of avarice doth nothing upryghtly, and as of equity it should be done. A bishop must beside these be sober, just in innocency of life, virtuous and godly in the observation of Chrystes faith and religion of the gospel, not subject to any ill affections, but far above all such desires by which the common sort of men are led up & down. But chefyly he must be a steadfast holder of the words of the gospel, wherein he is bond to 〈◊〉 ●ell instruct/ that he may teach such as be ignorant in those things that pertain to their soul health, & that he may with wholesome doctrine exhort and call forward them that are slow and reprove them that speak against the truth. I do not warn the of these things causeless/ for there be many wayward parson's/ brabelers & deceivers of men's minds/ which not giving an ear to the teaching of the gospel, bring in stead of it vain & unprofitable fables of the jews, whereby they may get them a name of learning among the people, & winning also. And by these fables they entice the minds of some simple folk & beguile them crawling under the colour of the gospel in to the minds of their herars, in so moche that many times they corrupt not one or two, but they overtnne hole households and kindreds, teaching shameful things/ & far square from the verity of the gospel. And yet for all that they abuse the title of the gospel to the lucre/ which villainously they daily hunt after/ wherefore se that you rebuke them sharply and shut their mouths. There be some of the gentiles that be cumbered with this enormyty/ but specially thou shalt find them of this malicious sect, which be jews converted to Chryst, which untruly teach the gospel/ mengling always their with the laws of moyses, and will not leave in any wise the false superstition of the jews. And it is no marvel to have such men found in Crete, that feed their bellies with brabeling and naughty ways/ sithen many years agone Epimenides the poet, which was himself a man of Crete, did speak of them/ which words were these, Men of Crete be always liars/ ill beestes/ & slothful belies which witness is so true that it may seem well enough to be spoken of gods own mouth. Be not they natural liars which fear not to darken the most clear light of the truth of the gospel with their fables. Be not they noyfull beasts which in every place blow their venom on simple persons/ that be not aware of them. Be not they slothful belies, which had liefer by false doctrine to live in idleness and rankly, then for the defence of the gospel to live in hungre, & be shrewdly handled many times as we be? werfore rebuke such naughty packs earnestly, that they may amend/ and leaving the trust that they have in the ceremonies of the old law/ they maigeve theim selfe holy to the truth of the gospel. And that they give not their eeres to such unthrifty tales of the jews/ through the which the precepts of Chryste are let go/ and constytutions of men are brought in/ of the observations of new moans/ of the keepings of the sabbath/ of circumcision/ of washings/ of choice of meats/ of clothing, of certain things that may not be touched/ of the house seven days unclean, & other like to these, which god for a time commanded to be kept of the Jews/ partly that that nation being rebel and unweyldy to be ordered/ might be held & kept under by the multitude of precepts or commandments/ partly that these things should be as shadows of true things that were to come. But they are now utterly of none effect so moche that if any man will continue still to observe these thiges after the manner of the Jews/ nothing can turn them more from the verity of the gospel. For there is no nation that more stubbernely doth rebel against the gospel/ than the jues do/ which can in no wise leave these foolish trifles. This meat (say they) is unclean eat it not. This body is unclean touch it not/ hen's away with these diversities among Christian men/ to whom as they be clean/ all things are clane/ nor they should abhor nothing that god hath made for the use of man. And as to them that be pure christian men/ nothing is impure or unclean, so to the jews whose minds are filthy and unclean, nothig is clean, not so much as they that the old law suffereth and doth permit as clean, for saying they mistrust him which after the opening of the gospel would have all these things not observed after the fleshly & literal sense, but to be referred to the business of the soul. what thing can be pure to them, whose mind are spotted & infect with mistrust/ & their living defiled with inordinate wast/ ambition, covetise, and other vices. They uphold the law with to the & nail/ and yet they wot not what the law means. They have their prepuce circumcised/ but the mind within is uncircumcised. They go i to the temple with hands & feet washed, but the soul & conscience is unwashed. They keep their sabbath holy from bodily works/ but in the mean time/ they have their breast unquiet with hate, anger, simony/ & other troubles of the soul. They fear to be contaminate if they taste pork or pygge/ but they think themselves clean when they with greedy eeres here foul communication & bakbiting of other. They think themselves filed if they touch any caren/ but yet they abhor not to touch a queen or stolen gear. They think it a foul sin if they use any garment of linen and woollen mingled together/ but they stand not amiss in their own conceit when they have their breast overcoverd with so many foul vices. It is a great shame therefore to them to boast themself that they alone know god seeing that they deny him in their deeds more than any other. Do they not deny him, when they are so spotted with the fylthyes of the soul, that they are to most men abominable, and when they be so weak, yea & deed in believe, that no man can handle them. And finally when in all deeds of true faith and service toward god by which we should make god to be merciful to us/ they be far worse than other men be.   

The second chapter.  
BUt let them go with their fables/ let the naughtiness of these men move the nothing at all/ but for all them remember thine offyce and duty, and speak though things that be indeed meet for the learning of the gospel/ that is to say which may make us commendable to god for our clean minds and clean manners/ & declare that we be the disciples of Chryst. But here peradventure thou wilt ask me what things they be. Thou shalt warn the elders and senyours of the people that they be sober/ wachfull/ & diligent to all works of virtue/ and that they overcome the dullness of their age with the quikenes of faith. warn them also that they keep gravyte and that they play not the fools like young men uncomely in their old age. And that they be of good and sad manners/ that the youth may have them in reverence and awe/ & temꝑate themself that they be not wayward and soon an angered as the common sort of old men is/ and well commended of other & with out blame not only for the integryte of their feythe/ but also in doing deeds of charity/ and in suffering of incommodities & tribulations, namely for the gospel of christ. On the same manner thou shalt warn old women that they go appareled after such manner as becometh them that will be named chrysten folk/ they must not blame the living of other/ which fault is peculyer to this sex and age. They must not be given to overmuch dryncking of wine/ how be it the use of wine must be permitted to age/ so it be moderate. They must teach maidens & young women honest things/ no nycenesse or other ill manners and so bring them up that they love their own husbondes and their children/ and that they be sober and chaste/ and busy at home, and for to see their houses well ordered and play the good housewyves'. For this surely is the chiefest praise that women can have, to be known subject & obedient to their husbondes/ that by their lewd manners the name of god, (whose relygeon they profess) be not slandered. For sithen we see the wives of myscreauntes or heathen men to behave themself right womanly in these points belonging to womanhod/ what shall such infydeles say if they see christsten women in the laid points worse than be their women whom as they are chrysten/ so they aught a great deal to pass them in honesty & virtue. Now what thing old women must by thine instruction teach young maidens and young wives/ that same shalt thou thyself teach young men/ exhorting them to be sober & moderate in their affections/ that the heat of youth overthrow them not headlong in to viciousness. And that thou mayst with more efficacy persuade these things. first of all be thou thyself to them an example of honest deeds, and that in all office of godly life. For no man doth sooner or easilier pswade, than he which constantly doth as he teacheth. Thou shalt therefore teach the youth thus, & in the mean space in teaching live uprightly that thy life be not corrupt with any vice/ & keep such gravity that it may make them to have thy doctrine in reverence & awe. And therefore so moderate all thy life & words that there can nothing be found in the/ to be despised & set at nought/ so that not only they which be under thy lore/ may obey the/ but also they that were afore against the gospel, may be a shamed of their ill saying/ when they shall see all things in the so without blame, that they which lie in wait for thee, and seek all the occasions they can, to chop at thee, can find nothing whereby they can justly speak any thing against the. As concerning servants exhort them to be obedient to their masters and dylygente to please them in all things that not by the profession of Christ's religion they may seem to be made worse than they were afore/ and thereby may begin reproach to be given to the gospel/ when it is all the fruit of naughty parsons. Let them not therefore be full of excuses, and ill willed to do their master's commandments, nor preny pykers/ as the most sort of ill servants be/ that saying they profess the gospel they declare themself in all service to be done to their masters, faithful & true/ yea though their masters do but little deserve it of them. So that through their honest manners they may commend and set forth the doctrine of our saviour god/ that by them more men may be drawn to the following of it/ if men see such as knowledge themself to be christian men/ to be thereby more gentle and amiable in all their living. For in this through the gospel hath shined the goodness and gentelnes of god our saviour not afore known. And it hath not shined only to the jews/ but egaliy to all men, not that after we be delivered fro the burden of Moses' law/ we should live after our own will/ but we be taught/ that after that by baptysine the faults of our life afore past be forgiven us/ & that we swearing to abide by Christ's words have once renounced and given up the wicked religion & worshipping of images, of idols and with them also all worldly desires/ so that after we should lede our life here in this world that it may appear verily that we be regenerate or new born in Christ, and made quite other men than we were afore. And we which served afore to wickedness/ to unhappy deeds & divers affections/ which even as it were baits drawn us to vyllanye: must from hence forth keep such moderation that we be in no wise troubled with desires of worldly things. Let us show in us justice/ that as much as is in us, we do for every man, and hurt no man/ that we may now give with a true profession & hole life to god such worship as we gave afore to devils. And though in the mean season we be punished with poverty/ barenes, slander/ childings/ & divers other evils/ let us not think that our good living is baraine, nor let us not therefore hunt after rewards of this world/ which be neither in comparison great/ nor of no long durance/ but let us look for that great reward of everlasting life that shall then chance when after that this world is ended. In the which the membres of Chryste be yet busied by afflyctions and slanders. God the father shall open in his worshippers in his glory & magnificence/ all their evils overcome not appearing humble but glorious and fearful to wicked men. And together with the father shall appear in the same glory the lord & saviour jesus Christ giving to his members that same everlasting life in the which he now shines, for he by cause that no man shall mistrust his promise, wittingly & willingly came to his death, & holy gave himself to us/ that he being free from all sin would redeem us by that price of his blood, from the tyranny of the devil/ to whom by our soul sins we were subject. And after that he had done away clean our offences make to him of us a new & his own people, which after his own example should despise all evils & the enticementes of this world & his reward trod under feet, should labour to get the inheritance of everlasting life, which cryst doth promise to all that keepeth the profession of the gospel truly & with clenelyfe.   

The third chapter.  
THese things my Tytus wiche be a great deal wide from the fabls of the Jews/ speak them openly. Exhort all people to follow them & such as bend away from them rebuke them with by authority/ that such men as will not be persuaded by learning, nor will not be moved by fair exhortations, nor by sharp & ernestful correction made to refrain. For there be some faults that must be healed by seneryte. Here therefore show forth the gravity and authority of a bishop and so behave thyself/ that no man may have any just cause to despise the. Pride and haught countenance must not be in the/ but when so ever need requireth thou must show thine authority. Now as I would have that all servants should be to their masters, yea though they be gentiles/ even such by thy monition would I have all christian men to be to their princes and to such as are head officers under them/ though such prices or rulers under whom they be, are themself unchristened. For this must we in any manner of wise take heed unto/ that no man may by our manners, catch any occasion to alienat himself fro the gospel. But it would so chance if they that be heads & rulers should perceive that we by reason of the profession that we have taken/ were more sedicyous and stately, and less obedient to their commandments. For they would anon lay that to the fault of the gospel/ & so more withdraw their minds fro the profession thereof. warn them therefore that believe in Chryst/ that they be never the more for all that free fro the laws & authority of the kings or princes or other rulers under whose dominion they be/ but they must the rather because they be chrysten men, be obedient subjects/ and gladly do as they be commanded/ and ready & prove to every good work/ then men may see them do as they aught to do not being constrained thereto for fear of punishment/ but of their own free will. For if the heads do command that which is rightful/ it is great iniquity and a foul ensample to dysobey him that is heed over all other. But again if they command & rule otherwise then right is/ if they oppress their subjects to hardly/ if they call tofore upon them: yet gentleness & sufferance is more comely for no man than the followers of Christ. what so ever they command us that is not against the very religion of god/ we must therein gladly obey. They will peradventure take away our goods/ what then? For them groweth to us a great treasure of good virtuous living. They will bannishe us out of the country. It maketh no matter/ for Chryst is every where ready to comfort his servants. Here peradventure some man will say/ what & our princes be heathen men and worshyppars of Idols/ contaminate with open vices/ enemies to Christ's faith. They that be such/ be such to their own harm and jeopardy/ it is not our part to condemn them but to amend them. And better they may be induced by obedience/ sufferance/ and examples of good living/ then by rebellion/ or opprobrious sayings. Let us leave them to their judge/ and let us remember what is sitting for us. Chryst did pray for them that blasphemed him/ so far wide it is that he would give check for check/ how is it then convenient that his disciples should be contumelious against any man as lovers of strife and debate? But rather after the example of him/ whose name they do profess/ they must be gentle/ showing all mildness not only unto honest men and such as have well deserved it/ but also must be obedient unto every man. To good men because they deserve it/ to ill men that they amend/ and again that they have not a worse opinion of our believe/ if they be provoked and angered for a cause. Chrysten charity suffereth all things/ and in all things it hath good hope. And if there be any such ill men/ we must rather pity them, then abhor them. And therefore we shall do more if we call to remembrance that we were sometime such as they be now. Let us not refuse them by cause they are ill livers, and wicked men/ but let us help the best that we can/ that they cease to be as they be▪ and begin to be like us/ who called us from our blindness? was it not the free clemency or sweet gentleness of Chryst And that same gentleness of Christ may change such men when he will. And how be it that we which of jews be made chrysten men, did not worship Idols/ yet we were afore our conversion subject to great vices, being fools/ iobedyent/ erring/ given to diverse appetites & pleasures/ full of enui, full of malice, grudging & hating one of another. To these so great evils we were subject even under Moses law, but that now for fools & dulheddes we be made sober & wise/ that for rebels we are meek and treatable/ for men erring/ having knowledge of the truth/ for the servants of desires and voluptuousness/ the willing keepers of justice, for malicious/ simple & curtes/ for envious/ glad to do good/ for haters, well willing to them that hate us/ this have we not neither by moyses law nor yet by our own merits, but by that free goodness of god/ by the which we covet that all if it be possible should rejoice with us in a common welfare/ and to all men the verity of the gospel may shine, as it hath shined to us. For afore like blind men we were still in darkness as they, but now since there is opened by the light of the gospel/ how great the goodness and charity of god (which is author of our health) is to all men/ then at the last we gate true life after that we had put away the darkness of our life that we led afore/ not through the observation of Moses' law/ in whom was contained a manner of justice▪ but yet of little efficacy to give everlasting life/ but through the free mercy of god. For by the holy font of baptysme we were regenerate again & planted in Chryst, and by his spirit being renewed we have ceased to be carnal and begun to be spiritual. Therefore what so ever we be/ we are holy bound to him for it, which in to us nothing deserving it/ shed abundantly his spirit/ which the law could not give. And by jesu Chryste he shed his spirit in to us, by whom it hath pleased him to give us all things/ that we being purged by his benefit, from our old sins should enforce by good works to be made apt to take the inheritance of immortal life. Of the which the doctrine of the gospel maketh us to have sure hope. Sens that we then were one's miserable/ and by the only aboundante mercy of god delevered from sin now hope for the crown of everlasting life we must have pyty on other/ and go about by all means that god also may have mercy on them. Let a chrysten bishop in stead of jews fables tell these things to the people, for they be certain & without doubt. There remaineth nothing more for us to do/ but that in our living we may remember the benefit of god and live according to his pleasure/ or else the profession of chrystendome & the gospel will nothing avail us. wherefore I will that thou assure all men of these things which greatly long to the purpose & confyrm them therein also/ that they which once have believed in god/ that by his free mercifulness they have been redeemed fro their sins/ & that he will give the croune of everlasting life to all them which by virtuous and godly living do study to follow as near as they are able jesu Chryst/ that they I say which have this believe so lede over their life that it may seem according to our profession & not unworthy so great promyssies of god. Now they shall declare themself to be very christian men/ not if they curse or say ill by the gentiles & jews/ but if they be beneficial & gentle to all men/ & by the affection that they have to pyty/ they rejoice to help every body. For these things shall not only ornate & commend the profession of the christian believe/ as things of themself honest/ but also profitable to draw other to Chryste & to help other which be oppressed with any calamyte. The chief point of chrystentye is to do good to all men/ and by benefits wild bests be overcome & made tame & gentle. Thou shalt therefore on this manner speak & preach of these things not making any doubt as they do which redacte all things in to questions and seem to have nothing perfyghtly to them assured/ but teach them with great confidence of countenance with great steadfastness of words/ that all men may well perceive & understand that thou art well assured of that which thou dost labour to persuade to other men/ that out of these cometh the fruit of virtuous living. But foolish and vnconnynge questions and tangled or intricate genealogies and contentious or brawling dysputations or rather war upon Moses' law/ which some following the trade of jews stir up and move to get them thereby a name & advantage/ cast them away as superfluous & unprofitable to the living after the gospel. For what hurteth it to good living if I know not/ why Moses' grave can no where be found/ whether it be as the jews say that he should be called up again by magiciens? How many years Matusale lived? what age Solomon was of, when he begat Roboam? why Moses did forbid to eat the flesh of swine? why the jews do suppose that the blood of a wesell must with so great care be purged/ & other things they move doubts upon, which be yet more foolish than these. In the expounding whereof what needeth him to tarry which hasteth to the reward of good and virtuous living. These things must rather be cut away then declared. And they which profess them as excellent things must be blamed and bid to hold their peace and not disputed with all. If they err by symplenes/ when they are admonished they will amend. But if they do amiss by stubborn and obstacle malice/ for a name or lucre or any other foul cause/ then will they be ready also to defend as well false things as true. Such men when thou hast once or twice rebuked them/ if they cease not/ exchew them as men faccyous and incurable/ lest they may do more, when they be provoked/ than they would if they were let alone as men not regarded/ yea & left to/ by such egging and stirring of them▪ it might come to danger/ that such which cannot be amended, might by dysputations when they are provoked draw their admonytour into the same error. And what availeth it to give any more medicines when there is no longar hope of recovering. An error coming but only by the fragilite of man, is remedied by one or two warnings but malice is icurable, and made worse, by putting to of any remedies. And therefore he that being once or twice rebuked contine with nevertheless to bide stiff in his opinion/ let him alone in his froward mind a man quite overturned and remedyless. Nor it needeth not the to labour to condemn him/ sithen he is by his own judgement condemned. If he perische/ he is lost & cast away by his own fault. For he hath no such bukler to hold afore him. I erred by ignorance/ no man warned me. For what can one do to a syk man/ that will take no medicine/ peradventure if he be despised & neglect/ he will wax wiser/ if he will not/ yet the fewer that resort to him/ the fewer shall the contagyousnes of his disease infect. I would fain have you with me a few days. But I would that it should not be to the damages/ of the christen congregations in Crete which have been but of late converted to the true faith, and therefore they have the more need of a diligent head/ which may build upon the foundations now laid. See therefore that thou meet with me at Nycopole/ but not afore that I sand either Artemas or Tichtcus thither to be there for the in my stead, jest thy depting should leave Crete destitute & as an Orpheline. Thou shalt not need to fear that I would in the mean time go any where else & so thou shouldest lose thy labour/ For I am purposed all this next winter to be at Nycopole which is a city of the country of Thrace. when zeno which was sometime a profession of Moses' law/ & now a noble preacher of the gospel. And Apollo which is a man greatly approved in the doctrine of Chryst will departed from thence bring them forward with all the humanytye that may be. And see they lak nothing that shall be necessary for their journey. If these offices of humanytie be done of the gentiles/ that they will for good manners sake bring him forward if he have deserved it/ and give him sufficiently at his departing victuals & other necesaries to his journey. I think it very right that our men also/ which knowledge themself to be christian men should learn to use such gentleness/ and to give due thanks to them that have well deserved them/ not that they should by their lyberalyte make them rich/ but that they give them such things as be necessary for their living, when need shall be. For it is not convenient that sithen they which be alyenat from Chryste/ be yet taught of nature to give thanks to them of whom they have been helped with any benefit: christen men should be baren and unfrutfull to them of whom they have received any good turn. As many as be here with me commend them to the. Do thou again commend me there to as many as love me not with no worldly affection, but with evangelical & chrysten charity/ which the common profession of faith doth gender in us. The free beneficence of goodness of god be always with us all. Amen.   
Thus endeth the paraphrase of Erasmus, upon Paul unto Tyte,   

Imprented by Iohn Byddell in London in Fleetstreet next to the Flete bridge  
Translated by Leonard Cox.